Saturday, 30 August 2014

PROOFS FOR FORBIDDING OR REFUTING EVIL & FALSEHOOD















Table of contents 

A) Brief Introduction 


1) WHY DO PEOPLE HATE IT WHEN SOMEONE TRIES TO ENJOIN GOOD OR FORBID EVIL? 

2) EVIDENCES TO FORBID OR REFUTE FALSEHOOD OR EVIL FROM THE QUR`AN


3) EVIDENCES FROM THE PROPHETIC TRADITIONS TO FORBID OR REFUTE FALSEHOOD AND EVIL 


4) EVIDENCES FROM THE SALAFUS SAALIHEEN and our khalaf ON REFUTING AND FORBIDDING EVIL 


5) CAN AN AVERAGE PERSON ENJOIN GOOD AND FORBID EVIL ? 



6) THE DIFFERENT LEVELS OF ENJOINING GOOD AND FORBIDDING EVIL AND WHEN SHOULD WE ABSTAIN FROM FORBIDDING EVIL 


Note : This article, whatever narrations are used in it is used to aid as an evidence to establishg the refuting of evil or falsehood. If in case you didn't get it at the first read, read it again. Any narration that does not serve the purpose of this article's title, will not be used. (if in case we do, kindly bring it to our notice) 





A) Brief Intro 


Usually it is enjoining good and forbidding evil, however my scope of attention here is to clarify the doubts which liberals, secular oriented muslims, ignorant muslims tend to raise and have with regards to the validity of refuting falsehood or evil. Forbiddding evil in itself is also a form of enjoining good however Islam has two main branches of this hukm i.e enjoin good and forbid evil. However in this article i will only enlist the proofs to forbid evil 


Why are such people who always attempt to jeopardise the effort of scholars and sincere Muslims to forbid evil, a disease which ought to be cured? why are "ignorant" people who have never known what falsehood or ignorance is the most dangerous of people? when will  the worst events of life come at hand? the answers are as follows : 



أَخْبَرَنَا أَبُو عَبْدِ اللَّهِ مُحَمَّدُ بْنُ إِبْرَاهِيمَ الْأَصْبَهَانِيُّ، ثَنَا الْحُسَيْنُ بْنُ حَفْصٍ، عَنْ سُفْيَانَ، عَنْ شَبِيبٍ، عَنْ غَرْقَدَةَ، عَنِ الْمُسْتَظِلِّ بْنِ الْحُصَيْنِ، قَالَ: سَمِعْتُ عُمَرَ بْنَ الْخَطَّابِ رَضِيَ اللَّهُ عَنْهُ، يَقُولُ: " قَدْ عَلِمْتُ وَرَبِّ الْكَعْبَةِ مَتَى تَهْلِكُ الْعَرَبُ: إِذَا وَلِي أَمْرَهُمْ مَنْ لَمْ يَصْحَبِ الرَّسُولَ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ، وَلَمْ يُعَالِجْ أَمْرَ الْجَاهِلِيَّةِ


It was reported from Al-Mustadhil bin Husayn: I heard 'Umar ibn Al-Khattab said: 
"I know and By the Lord of the Kabah, when will the arabs (he means to say Islam) perish: When the companions of the Prophet (s.a.w) will not be the guardian of their affairs and people who have never known ignorance" 

[Ref: Musnaf ibn abi Shayaba 6/410,Ibn Sa'ad in al-Tabaqat 6/129, Mustadrak al-Hakim, 4/475, Shu'ab al-Iman 6/69, Abu Na'eem in Al-Hilya 7/243, Al-Haris bin Miskeen (al-Bidaya wan Nahaya 11/650]



قال ابن تيمية قَالَ عُمَرُ بْنُ الْخَطَّابِ إنَّمَا تُنْقَضُ عُرَى الْإِسْلَامِ عُرْوَةً عُرْوَةً إذَا نَشَأَ فِي الْإِسْلَامِ مَنْ لَمْ يَعْرِفْ الْجَاهِلِيَّةَ


Ibn Taymiyyah reported: Umar ibn Al-Khattab, may Allah be pleased with him, said, “Verily, the foundations of Islam will undone one by one if there arises in Islam people who have never known (what ) ignorance(seems like or is).”


[Source: Majmu’ Al-Fatawa 10/301, Also Quoted by Ibn al-Qayyim in his Fawaaid .]



How do we cure this disease? 


 Prophet (sallallaahu ‘alaihi wasallam) said: Indeed the cure for ignorance is to ask (and learn knowledge).


[Ref: related by Aboo Daawood (332), Ibn Maajah (464) and Ahmad (1/380) and declared to be hasan by Shaykh al-Albaanee in asSaheehah (4323).] 


Allah says : “If a contingent from every expedition remained behind, they could devote themselves to studies in religion, and admonish (teach) the people when they return to them, that thus they (may learn) to guard themselves (against evil).” [Surah Tawbah 122]


Let's begin In sha allah. As usual i promise to keep this short but you know how it ends [smile] 



1) WHY DO PEOPLE HATE IT WHEN SOMEONE TRIES TO ENJOIN GOOD OR FORBID EVIL? 



1.1) they dislike being rectified on the straight path of cleanliness and purity both externally and internally 


There was no other answer given by his people, except that they said : 'Drive out the family of Loot (pbuh) from your city, Verily these are MEN WHO WANT TO BE CLEAN AND PURE [Qur`an Surah an-Naml verse 56]



the above is usually a gesture or reaction to the following attitude of any Muslim or even a human these days 


 Loot (pbuh) said : "I am indeed, of those who dissapprove with severe anger and fury your (this evil) action (of sodomy). " [Qur`an Ash-Shuar verse 169] 


i.e the moment you enjoin good or forbid evil, the kuffar and fasiqoon hate it. This is evident from them banning islamic speakers or organization, even christian and jewish organizations which speak against evil 


Example, search bbc or any news website with this title : Christian preacher John Craven held 'without food or water' 



Reason : he merely asked a homosexual couple to stop their evil act when THEY went and asked (provoked) him about what bible says about this. 

It could be desires, ignorance many reasons why people wouldn't want you to correct them. 



2) EVIDENCES TO FORBID OR REFUTE FALSEHOOD OR EVIL FROM THE QUR`AN



This section will enlist the 


- commands to enjoin good and forbid evil by Allah

- the consequences of not forbidding evil 
- encouragement , reward and praise of enjoining good and forbidding evil
-  and other similar verses related to this topic 


2.1) 


Were it not for Allah to check some people by means of others, the earth would have been corrupted but Allah is full of bounty to the worlds. [Surah Al-Baqarah 2:251]


2.2) 


O you who believe! Ward off from yourselves and your families a Fire (Hell) [Tahreem: 6]


2.3) 




“That He should establish the truth and abolish falsehood, even if the criminals disliked it.” (Soorah al-Anfal:8)

2.4)


Let there arise out of you a group of people inviting to all that is good (Islam), enjoining Al-Ma‘roof  and forbidding Al-Munkar (polytheism and disbelief and all that Islam has forbidden). And it is they who are the successful” [Aal ‘Imraan 3:104] 

2.5) 


“You  are the best of peoples ever raised up for mankind; you enjoin Al-Ma‘roof (i.e all that Islam has ordained) and forbid Al-Munkar (polytheism, disbelief and all that Islam has forbidden), and you believe in Allaah” [Aal ‘Imraan 3:110] 



2.6) 

“Those among the Children of Israel who disbelieved were cursed by the tongue of Dawood (David) and ‘Eesa (Jesus), son of Maryam (Mary). That was because they disobeyed (Allaah and the Messengers) and were ever transgressing beyond bounds.They used not to forbid one another from Al-Munkar (wrong, evildoing, sins, polytheism, disbelief) which they committed. Vile indeed was what they used to do [al-Maa’idah 5:78] 


2.7) 

 Luqmaan said to his son: 

O my son! Aqim-is-Salaah (perform As-Salaah), enjoin (on people) Al-Ma‘roof  ( all that is good), and forbid (people) from Al-Munkar (i.e. disbelief in the Oneness of Allaah, polytheism of all kinds and all that is evil and bad), and bear with patience whatever befalls you. Verily, these are some of the important commandments (ordered by Allaah with no exemption” [Luqmaan 31:17 – interpretation of the meaning] 

2.8) 

Those (Muslim rulers) who, if We give them power in the land, (they) enjoin Iqamaat-as-Salaah [i.e. to perform the five compulsory congregational Salaah (prayers) (the males in mosques)], to pay the Zakaah and they enjoin Al-Ma‘roof (i.e. Islamic Monotheism and all that Islam orders one to do), and forbid Al-Munkar (i.e. disbelief, polytheism and all that Islam has forbidden) [i.e. they make the Qur’aan as the law of their country in all the spheres of life]. And with Allaah rests the end of (all) matters (of creatures)” [al-Hajj 22:40-41] 


2.9) 


 And shown him the two ways (good and evil)?} [Surah al-Balad (90): 7-11]


This shows that allah taught us what is false and also what is righteous so as to learn the righteous and distinguish and stay away from falsehood. 


2.10) 


Those who follow the Messenger, the unlettered prophet, whom they find written in what they have of the Torah and the Gospel, who enjoins upon them what is right and forbids them what is wrong and makes lawful for them the good things and prohibits for them the evil and relieves them of their burden and the shackles which were upon them. So they who have believed in him, honored him, supported him and followed the light which was sent down with him - it is those who will be the successful.

[Ref: Qur`an 7:157] 

2.11) 

Oh you who believe! Guard your own souls: if you follow (right) guidance, no hurt can come to you from those who stray" (al-Maaidah 105).

How will you guard anything without knowing the truth from falsehood?

2.12) 

Allah says " Indeed, mankind is in loss,Except for those who have believed and done righteous deeds and advised each other to truth and advised each other to patience. [Qur'an 103: 2-3]



2.13) The story of three groups of jews one of which forbade evil while the rest did not. 

And ask them about the town that was by the sea – when they transgressed in [the matter of] the sabbath – when their fish came to them openly on their sabbath day, and the day they had no sabbath they did not come to them. Thus did We give them trial because they were defiantly disobedient. And when a community among them said, “Why do you advise [or warn] a people whom Allah is [about] to destroy or to punish with a severe punishment?” they [the advisers] said, “To be absolved before your Lord and perhaps that they may fear Him.” And when they forgot that by which they had been reminded, We saved those who had forbidden evil and seized those who wronged with a wretched punishment, because they were defiantly disobeying. So when they were insolent about that which they had been forbidden, We said to them, “Be apes, despised.” And [mention] when your Lord declared that He would surely [continue to] send upon them until the Day of Resurrection those who would afflict them with the worst torment. Indeed, your Lord is swift in penalty; but indeed, He is Forgiving and Merciful. [al-Qur'an 7:163-167]

Shaykh as-sa`di in his tafseer says that we don't know what Allah did to those who were silent and did not forbid the munkar. so we too remain silent. But allah did reward those who forbid the evil. 


How will you advice each other the truth when you don't even want to refute the falsehood which opposes the truth? 


2.14) Nine family heads being the cause of the entire town's destruction



“And there were in the city nine family heads causing corruption in the land and not amending [its affairs].” [27:48] 

Nine people were bad news for the village they were in and corrupted it, and the rest accepted their conduct so the punishment of Allaah was sent down on them all.

[Ref: Via shaikh saleh al-Munnajid's post: https://www.facebook.com/almunajjid.en/posts/1030924837009832]




the verses are too many to even post however i'll keep on adding now and then . 



3) EVIDENCES FROM THE PROPHETIC TRADITIONS TO FORBID OR REFUTE FALSEHOOD AND EVIL 


This subtitle will include 


- command from the prophet (s.a.w) to enjoin good and forbid evil 

- admonishment to learn knowledge, learn truth from falsehood as to be aware ..
- consequences of not forbidding evil
- encouragement , reward and similar ahadeeth related to the topic

I will underline phrases in a statement for emphasis 



عَنْ عَبْدِ اللَّهِ بْنِ مَسْعُودٍ أَنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ مَا مِنْ نَبِيٍّ بَعَثَهُ اللَّهُ فِي أُمَّةٍ قَبْلِي إِلَّا كَانَ لَهُ مِنْ أُمَّتِهِ حَوَارِيُّونَ وَأَصْحَابٌ يَأْخُذُونَ بِسُنَّتِهِ وَيَقْتَدُونَ بِأَمْرِهِ ثُمَّ إِنَّهَا تَخْلُفُ مِنْ بَعْدِهِمْ خُلُوفٌ يَقُولُونَ مَا لَا يَفْعَلُونَ وَيَفْعَلُونَ مَا لَا يُؤْمَرُونَ فَمَنْ جَاهَدَهُمْ بِيَدِهِ فَهُوَ مُؤْمِنٌ وَمَنْ جَاهَدَهُمْ بِلِسَانِهِ فَهُوَ مُؤْمِنٌ وَمَنْ جَاهَدَهُمْ بِقَلْبِهِ فَهُوَ مُؤْمِنٌ وَلَيْسَ وَرَاءَ ذَلِكَ مِنْ الْإِيمَانِ حَبَّةُ خَرْدَلٍ
50 صحيح مسلم كِتَاب الْإِيمَانِ من رأى منكم منكرا فليغيره


Abdullah ibn Mas’ud reported: The Messenger of Allah, peace be upon him, said, “Allah did not send any Prophet in the nations before me except that he was given disciples and companions who followed his way and obeyed his command; then, after them came their successors who said what they did not practice, and who practised what they were not commanded. He who strove against them with his hand was a believer, and he who strove against them with his tongue was a believer, and he who strove against them with his heart was a believer; beyond that there is no faith even the size of a mustard seed.”


[Sahih Muslim, Book 1, Number 81]


3.1) 


(الرجل راع في أهله ومسؤول عن رعيته)



'A man is a shepherd for his family and he is responsible for his flock.'

3.2) 


Sayyiduna Abu Hurayrah (radiyallahu’anhu) reports that Rasulullah (sallallahu’alayhi wasallam) said:



‘Towards the end of time there will be people from my ummah, who will quote to you narrations which neither you nor your forefathers would’ve heard. Beware of them!’ 
[1] 

(Introduction of Sahih Muslim, hadith:15-16, & Musnad Ahmad, vol.2 pg.32. Declared authentic (sahih) by Imams: Ibn Hibban (hadith:6766) & Hakim, vol.1 pg.103)

[1] Beware of them by learning what is right from what is wrong so we can distinguish truth from falsehood 

3.3) 

the wrongdoings of an individual related to his family, his wealth, himself and his children are expiated by fasting , prayer, charity and enjoining good and forbidding evil (bukhari)


3.4) 


إنه لا يقوم بدين الله إلا من حاطه من جميع جوانبه



Verily the religion of Allah will not be established except by those who guard it from all directions (or every side).“

[Ref: Dalail an-Nabuwa by Abu Nu`aym, Dha`eef - Silsilah Dha`eefah but saheeh from matan]


3.5)

Abu Hurairah رضي الله عنه reported Allah's Messenger صلى الله عليه وسلم as saying: “He who called (people) to righteousness, there would be reward (assured) for him like the rewards of those who adhered to it, without their rewards being diminished in any respect. And he who called (people) to error, he shall have to carry (the burden) of its sin, like those who committed it, without their sins being diminished in any respect.” [Saheeh Muslim]


So if you end up stopping every scholar who refutes falsehood , won't you be guilty of misguiding scores of people? 



3.6) 


Narrated Abu Dharr رضي الله عنه that the Prophet صلى الله عليه وسلم:


غير الدجال أخوف على أمتي من الدجال، الأئمة المضلون



“Apart from the Dajjaal, the thing I fear most for my Ummah are (the other minor) Dajjaals – the misguiding scholars.”  [2] 

[Musnad Ahmad and Shaikh al-Albaanee graded it as “Saheeh bi shawaahid” (Authentic due to supporting chains) in al-Saheehah (1989)]


[2] He feared misguiding scholars because they would present falsehood as something that is right or permit that which was haraam and vice versa so again to safeguard yourself there is no alternative to refuting falsehood and letting the scholars do their job 



3.7) 


حَدَّثَنَا وَهْبُ بْنُ بَقِيَّةَ، عَنْ خَالِدٍ، ح وَحَدَّثَنَا عَمْرُو بْنُ عَوْنٍ، أَخْبَرَنَا هُشَيْمٌ، - الْمَعْنَى - عَنْ إِسْمَاعِيلَ، عَنْ قَيْسٍ، قَالَ قَالَ أَبُو بَكْرٍ بَعْدَ أَنْ حَمِدَ اللَّهَ، وَأَثْنَى، عَلَيْهِ يَا أَيُّهَا النَّاسُ إِنَّكُمْ تَقْرَءُونَ هَذِهِ الآيَةَ وَتَضَعُونَهَا عَلَى غَيْرِ مَوَاضِعِهَا ‏{‏ عَلَيْكُمْ أَنْفُسَكُمْ لاَ يَضُرُّكُمْ مَنْ ضَلَّ إِذَا اهْتَدَيْتُمْ ‏}‏ قَالَ عَنْ خَالِدٍ وَإِنَّا سَمِعْنَا النَّبِيَّ صلى الله عليه وسلم يَقُولُ ‏"‏ إِنَّ النَّاسَ إِذَا رَأَوُا الظَّالِمَ فَلَمْ يَأْخُذُوا عَلَى يَدَيْهِ أَوْشَكَ أَنْ يَعُمَّهُمُ اللَّهُ بِعِقَابٍ ‏"‏ ‏.‏ وَقَالَ عَمْرٌو عَنْ هُشَيْمٍ وَإِنِّي سَمِعْتُ رَسُولَ اللَّهِ صلى الله عليه وسلم يَقُولُ ‏"‏ مَا مِنْ قَوْمٍ يُعْمَلُ فِيهِمْ بِالْمَعَاصِي ثُمَّ يَقْدِرُونَ عَلَى أَنْ يُغَيِّرُوا ثُمَّ لاَ يُغَيِّرُوا إِلاَّ يُوشِكُ أَنْ يَعُمَّهُمُ اللَّهُ مِنْهُ بِعِقَابٍ ‏"‏ ‏.‏ قَالَ أَبُو دَاوُدَ رَوَاهُ كَمَا قَالَ خَالِدٌ أَبُو أُسَامَةَ وَجَمَاعَةٌ ‏.‏ وَقَالَ شُعْبَةُ فِيهِ ‏"‏ مَا مِنْ قَوْمٍ يُعْمَلُ فِيهِمْ بِالْمَعَاصِي هُمْ أَكْثَرُ مِمَّنْ يَعْمَلُهُ ‏"‏ ‏.‏

Narrated Abu Bakr:

You people recite this verse "You who believe, care for yourselves; he who goes astray cannot harm you when you are rightly-guided," and misinterpret it (to mean that we have to only worry about ourselves and not enjoin good or forbid evil when seen)

Khalid's version has: We heard the Prophet (ﷺ) say: When the people see a wrongdoer and do not prevent him, Allah will soon punish them all. Amr ibn Hushaym's version has: I heard the Messenger of Allah (ﷺ) say: If acts of disobedience are done among any people and do not change them though they are able to do so, Allah will soon punish them all. 

Abu Dawud said: This tradition has also been transmitted by Abu Usamah and a group transmitters similar to the version narrated by Khalid. The version of Shu'bah has: "If acts of obedience are done among any people who are more numerous than those who do them...." 

[Ref: Sunan Abi Dawood (4338) Saheeh by Shaykh Albaanee and Sh. Zubayr . Also recorded in Musnad Ahmad, wherein shaykh Ahmad Shaakir said that its chain is saheeh. In al-Tahdheeb, ibn Hajar states that it is also recorded by ibn Khuzaimah and he says that its chain is good.] 


3.8) 


مَا مِنْ رَجُلٍ يَكُونُ فِي قَوْمٍ يُعْمَلُ فِيهِمْ بِالْمَعَاصِي يَقْدِرُونَ عَلَى أَنْ يُغَيِّرُوا عَلَيْهِ فَلاَ يُغَيِّرُوا إِلاَّ أَصَابَهُمُ اللَّهُ بِعَذَابٍ مِنْ قَبْلِ أَنْ يَمُوتُوا ‏"‏ ‏.‏
Narrated Jabir ibn Abdullah:

The Prophet (ﷺ) said: If any man is among a people in whose midst he does acts of disobedience, and, though they are able to make him change (his acts), they do not change, Allah will smite them with punishment before they die. 

[Ref: Sunan Abi Dawood 4339. Hasan by Albaanee, Da`eef by Sh. Zubayr graded this to be weak because `Abdullah bin Jareer is Majhool al-Haal. See Taqreeb (4280) and no one did his tawtheeq except Ibn Hibban and the shawaahid for this particular report are all weak] 

Even though this is weak yet in accordance to other nusoos it is clear that staying silent in the face of oppression or trasngression, even when you are able to stop it or atleast hamper it in some how is a grave sin both in accordance to any religion or mere grounds of humanity 

3.9) 

The Prophet(Peace be upon him) said, "The example of the person abiding by Allah's order and restrictions in comparison to those who violate them is like the example of those persons who drew lots for their seats in a boat. Some of them got seats in the upper part, and the others in the lower. When the latter needed water, they had to go up to bring water (and that troubled the others), so they said,'Let us make a hole in our share of the ship (i.e the lower portion of the ship and get water directly from that hole instead of going up again and again and also) saving those who are above us from troubling them. So, if the people in the upper part left the others do what they had suggested, all the people of the ship would be destroyed, but if they prevented them, both parties would be safe."

[Reference: Sahih al-Bukhari,Book on Partnership, Hadith#2493]

This hadeeth is THE hadeeth always used by scholars to prove how if people were left and unchecked then it would be chaotic for everyone. Likewise if a crime in a city or criminals are unchecked, we will keep getting chaos time and again. So this is why falsehood should be stopped and refuted 

3.10) 


The prophet (s.a.w) said : 


ا أَيُّهَا النَّاسُ مُرُوا بِالْمَعْرُوفِ ، وَانْهَوْا عَنِ الْمُنْكَرِ قَبْلَ أَنْ تَدْعُوا اللَّهَ فَلا يَسْتَجِيبُ لَكُمْ ، وَقَبْلَ أَنْ تَسْتَغْفِرُوهُ فَلا يَغْفِرُ لَكُمْ ، إِنَّ الأَمْرَ بِالْمَعْرُوفِ وَالنَّهْيَ عَنِ الْمُنْكَرِ لا يُقَرِّبُ أَجَلًا ، وَإِنَّ الْأَحْبَارَ مِنَ الْيَهُودِ ، وَالرُّهْبَانَ مِنَ النَّصَارَى لَمَّا تَرَكُوا الأَمْرَ بِالْمَعْرُوفِ وَالنَّهْيَ عَنِ الْمُنْكَرِ لَعَنَهُمُ اللَّهُ عَلَى لِسَانِ أَنْبِيَائِهِمْ ، ثُمَّ عَمَّهُمُ الْبَلاءُ

Oh people command the right and forbid the wrong before a day in which your supplications to Allah and seeking forgiveness from Him will be(Left) unanswered. When the Jewish scholars of law and the Christian monks gave up commanding the right and forbidding the wrong, Allah cursed them by the tongue of their prophet's and then puts them on the verge of a sweeping punishment 

[Ref: Saheeh and reported in  al-Awsaat lit-Tabraani, Amr bil Ma'roof by Ibn Abi Dunya; Hilyat al-Awliya by Abu Nu'aym]

It is narrated in Mu'jam al-Awsat http://library.islamweb.net/hadith/display_hbook.php?bk_no=475&hid=1390&pid=280459

Amr bil Ma'roof by Ibn Abi Dunya http://library.islamweb.net/hadith/display_hbook.php?bk_no=201&hid=45&pid=

Hilyat al-Awliya by Abu Nu'aym http://library.islamweb.net/hadith/display_hbook.php?bk_no=628&hid=12647&pid=


3.11) 


 حَدَّثَنَا عَبْدُ الصَّمَدِ، حَدَّثَنَا هَمَّامٌ، حَدَّثَنَا قَتَادَةُ، عَنِ الْحَسَنِ، عَنْ عَبْدِ اللهِ بْنِ عَمْرٍو، قَالَ: قَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: " لَا تَقُومُ السَّاعَةُ حَتَّى يَأْخُذَ اللهُ شَرِيطَتَهُ مِنْ أَهْلِ الْأَرْضِ، فَيَبْقَى فِيهَا عَجَاجَةٌ، لَا يَعْرِفُونَ مَعْرُوفا، وَلَا يُنْكِرُونَ مُنْكَرًا "


It was reported from 'Abd Allah ibn 'Amr that the Prophet (sallallahu alayhe wa sallam) said, 

"The Hour will not come until Allah takes away the best people on earth; only the worst people will be left; they will not know any good or forbid any evil.

[Ref: Musnad Ahmad 7681, Saheeh by Haythami in Majmu` az-Zawaid (8/16) , Also by Ahmad Shaakir (11/161), Busayri in إتحاف الخيرة المهرة (8/100); Ibn Hajar in Fath (13/91) 

The prophet (sallalahu `alayhi wa sallam) denotes that one of the traits of the "worst" of people to be left on earth will be those who don't refute and forbid evil or falsehood 

3.12)


Ibn Abee Aasim narrated on the authority of Jabir and Abdullah ibn Mas’ud, and
the wording is for Jabir who said

We were sitting with the Prophet Muhammad and he drew a line (like this) in front of him and said: “This is Allah’s path”, then he drew a line on the right of it and the left of it and said: “These are the Satan’s paths”. Then the Prophet placed his hand on the middle line and read the verse from the Quran: “And verily this is my straight path, so follow it and do not follow the other paths, for they will deter you and lead you astray from His path. This is what you have been recommended with so that you may be pious.…” (al An’am 6:153). 

[Ref: As Sunnah by Ibn Abee Aasim 1/13, #16-17, also see Tafsir ibn Kathir 2/261-262; 
Ibn Majah (Vol 1, book 1, hadeeth 11 - book of sunnah) some have graded this as dha`eef however the matan corroborates other commandments to follow the straight path and not deviate]

3.13) 

عَنْ أَبِي هُرَيْرَةَ عَنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ الإِسْلامُ أَنْ تَعْبُدَ اللَّهَ وَلا تُشْرِكَ بِهِ شَيْئًا وَتُقِيمَ الصَّلاةَ وَتُؤْتِيَ الزَّكَاةَ وَتَصُومَ رَمَضَانَ وَتَحُجَّ الْبَيْتَ وَالأَمْرُ بِالْمَعْرُوفِ وَالنَّهْيُ عَنِ الْمُنْكَرِ وَتَسْلِيمُكَ عَلَى أَهْلِكَ فَمَنِ انْتَقَصَ شَيْئًا مِنْهُنَّ فَهُوَ سَهْمٌ فِي الإِسْلامِ يَدَعُهُ وَمَنْ تَرَكَهُنَّ كُلَّهُنَّ فَقَدْ وَلَّى الإِسْلامَ ظَهْرَهُ

The Prophet, peace and blessings be upon him, said, “Islam is to worship Allah without associating a partner with Him, to establish prayer, to give charity, to fast the month of Ramadan, to perform pilgrimage to the House, to enjoin good and forbid evil, and to greet your people with peace. So whoever neglects anything from them has left a portion of Islam, and whoever neglects them all has thrown Islam behind his back.”

[Ref:: Shu’b Al-Iman Al-Bayhaqi 8297; Saheeh according to al-Mundhiri and Albaanee in As-Saheeha 333 but Dha`eef according to some. ] 

in another varient of this narration the prophet (sallalahu `alayhi wa sallam) was reported to have said :

إِنَّ لِلإِسْلامِ صُوًى وَمَنَارًا كَمَنَارِ الطَّرِيقِ ، مِنْ ذَلِكَ أَنْ

Verily like roads, Islam has a guidepost and a lighthouse (al-Manar) and from them are...... (as above narration)


3.14) 

Prophet (sallallahu alayhi wasalam) said:

"when anyone from you knows the Truth (Haq), he should not refrain from telling the Truth due to fear of people."

[Ref: Saheeh ibn Hiban, al Ihsaan: 278, Chain: Saheeh]


3.15) 

Abu Sa'eed al-Khudri said: "The Messenger of Allaah (peace and blessings of Allaah be upon him) said: 'Allaah will ask His slave on the Day of Resurrection until He says: What prevented you, when you saw something evil, from denouncing it?'" According to another report: "One of you will be asked on the Day of Resurrection until he is asked: What prevented you from denouncing evil when you saw it?" 

[Ref: Reported by Imaam Ahmad and Ibn Maajah, 4017; see also Saheeh al-Jaami', 1818]

Abu Sa’eed Al-Khudri reported: The Messenger of Allah, peace and blessings be upon him, said, “Let not one of you belittle himself.” They said, “O Messenger of Allah, how does one belittle himself?” The Prophet said, “He finds a matter regarding Allah about which he should speak up but he does not. Allah the Exalted will say to him on the Day of Resurrection: What prevented you from speaking up about such-and-such? He will say: It was out of fear of the people. Allah will say: Rather, it is I who deserved to be feared.”

[Ref: Sunan Ibn Majah 4008]

3.16) 

Hudhaifah bint Al-Yaman narrated that the Prophet (s.a.w) said:

"By the One in Whose Hand is my soul! Either you command good and forbid evil, or Allah will soon send upon you a punishment from Him, then you will call upon Him, but He will not respond to you

[Ref: Jami` at-Tirmidhi 2169]

3.17 ) 


مُرُوا بِالْمَعْرُوفِ، وَانْهَوْا عَنِ الْمُنْكَرِ مِنْ قَبْلِ أَنْ تَدْعُونِي فَلَا أُجِيبُكُمْ


The Messenger of Allaah (Sallalahu Alayhee Wasallam) said, Command the good and forbid the evil before you supplicate (otherwise) you wont be answered

another version continues


وتسألوني فلا أعطيكم، وتستنصروني، فلا أنصركم
And if you ask Me, I will not give you, and if you seek My help, I will not help you.'

The complete statement is : 

يا أيها الناس ، إن الله عز وجل يقول لكم : مروا بالمعروف وانهوا عن المنكر قبل أن تدعوني فلا أجيبكم وتستنصروني فلا أنصركم ، وتسألوني فلا أعطيكم

O people, Truly Allah says enjoin the good and forbid the evil before you call upon me  (another interpretation is before you invite people to Islam or preach your message) otherwise you won't be answered and you will seek my help and i won't aid you and you will ask from me but i won't give you  .... (because you did not enjoin the good and forbid the evil first)

but this is weak. 

[Ref: this originally is taken from  موارد الظمآن إلى زوائد ابن حبان | Mawaarid az-Zamaan Ilaa Zawaa’id Ibn Hibbaan by al-Haythami 1/455-446 no.1841 . . Also  a shorter version is found in Ibn Maajah 2/381 no.4004, Imaam al-Albaanee graded the Hadeeth Hasan in Saheeh Ibn Maajah 2/367 no.3235 but its sharh differs with the meaning used in this narration here. Imaam Ibn Hibbaan has also transmitted a similar narration in his saheeh however that is argued over] 


3.18) 

Abu Sa’eed al-Khudri (RadhiAllaahu Anhu) narrates Messenger of Allaah (Sallalahu Alayhee Wasallam) said in a sermon, 

أَلَا لَا يَمْنَعَنَّ رَجُلًا هَيْبَةُ النَّاسِ أَنْ يَقُولَ بِحَقٍّ إِذَا عَلِمَهُ

“Verily, fear of people should not stop a man from speaking out the truth that he knows.”Upon hearing this, Abu Sai’d wept and said: “By Allaah, we have seen things (for which we should have spoken out the truth) but we were silenced by fear (of people).

In another narration in Musnad Ahmad 11474, there is an addition 

أَلَا لَا يَمْنَعَنَّ أَحَدَكُمْ رَهْبَةُ النَّاسِ، أَنْ يَقُولَ بِحَقٍّ إِذَا رَآهُ أَوْ شَهِدَهُ، فَإِنَّهُ لَا يُقَرِّبُ مِنْ أَجَلٍ، وَلَا يُبَاعِدُ مِنْ رِزْقٍ

“It does not bring death nearer nor pushes earnings farther to speak the truth or remind a powerful man of it.”

[Ref: Tirmidhee, Ibn Maajah, al-Fath ar-Rabbaanee Li-Tarteeb Musnad al-Imaam Ahmad from the book of commanding the good and forbidding the evil (19/174). Imaam Ibn Hibbaan has also transmitted a narration with a similar wording (Mawaarid az-Zamaan Ilaa Zawaa’id Ibn Hibbaan 1/456 no.1842). Haafidh Haithamee has also transmitted it and said, “transmitted Abu Ya’ala and it’s narrators are narrators of the Saheeh.” (Majma’a az-Zawaa’id Wa Mamba’a al-Fawaa’id 7/273). Shaikh Ahmad al-Banna said, “Abu Ya’ala has transmitted it in his Musnad, Tabaraanee in his Mu’ajam al-Kabeer, Ibn Hibbaan in his Saheeh and Baihaqee in his Sunan and it’s chain is Hasan. (Buloogh al-Amaanee Min Astaraar al-Fath ar-Rabbaanee 19/174, Sunan Ibn Maajah (4007) and graded as “Saheeh li ghairihee” by Shaikh al-Albaanee and also by Shaikh Shu`aib al-Arnaoot. Also reported in Sunan al-Tirmidhee (2191) but its chain is “Dha`eef]


3.19) 


The prophet (sallalahu `alayhi wa sallam), “The believer is a mirror to his brother; if he sees something wrong, he should correct it.”

[Al-Bukhari, Al-Adab Al-Mufrad, Number 238, Hasan]

3.20) 

The sahaabi gets angry over not refuting falsehood and forbidding that evil speech 

Rayaah ibn al-Harith said: I was sitting with someone (in the narration of Ahmad, it was mentioned that he was Mugheerah bin Shu`aib) in the Masjid of Koofah while the people of Koofah were with him. Then Sa`eed ibn Zayd ibn `Amr ibn Nufayl came and he (Mugheerah) welcomed him, greeted him, and seated him near his foot on the throne. Then a man of the inhabitants of Koofah, called Qays ibn `Alqamah, came. He (Mugheerah) received him and (the man) began to abuse him. Sa`eed asked: Whom is this man abusing? He replied: He is cursing `Alee. He said: Don't I see that the companions of the Apostle of Allaah صلى الله عليه وسلم are being abused, but you (Mugheerah) neither stop it nor do anything about it? I heard the Apostle of Allaah صلى الله عليه وسلم say--and I need not say for him anything which he did not say, and then he would ask me tomorrow when I see him –“Abu Bakr will go to Paradise and `Umar will go to Paradise `Uthmaan will go to Paradise, `Alee will go to Paradise, Talhah will go to Paradise, al-Zubayr ibn al-Awwam will go to Paradise, Sa`d ibn Maalik will go to Paradise, and `Abdul Rahmaan ibn `Awf will go to Paradise.” If I wish, I can mention the tenth. The People asked: Who is he? So he kept silence. The again asked: Who is he: He replied: He is Sa`eed ibn Zayd.  He then said: The company of one of the man whose face has been covered with dust while in the companionship of the Apostle of Allaah صلى الله عليه وسلم is better than the actions of one of you for a whole life time even if he is granted the life-span of Noah (approx 950 years).  

[Ref:  Sunan Abi Dawud 4650]


3.21)

1332 - " إن من الناس مفاتيح للخير مغاليق للشر وإن من الناس مفاتيح للشر مغاليق
للخير، فطوبى لمن جعل الله مفاتيح الخير على يديه، وويل لمن جعل الله مفاتيح
الشر على يديه ".

Anas ibn Malik radhiallahu `anhu said on the authority of Rasool Allah (sallallahu `alayhi wa sallam) that he said : “ There are certainly some people who act as keys (opening the doors) to good and locks to evil and there are others among people who are keys to evil, locks to good. So Tooba (a tree in paradise or success – has variety of meanings) is for those for whom Allah facilitates their hands to act as keys to goodness and let those beware  for whom Allah facilitates their hand to act as keys to evil 

[Ref: Silsilah Ahadeeth as-Saheeha (1332)] 


3.22) 


عَنْ عُمَرَ بْنِ الْخَطَّابِ - رَضِيَ اللَّهُ عَنْهُ - قَالَ: قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: " «إِنَّهُ تُصِيبُ أُمَّتِي فِي آخِرِ الزَّمَانِ مِنْ سُلْطَانِهِمْ شَدَائِدُ، لَا يَنْجُو مِنْهُ إِلَّا رَجُلٌ عَرَفَ دِينَ اللَّهِ، فَجَاهَدَ عَلَيْهِ بِلِسَانِهِ وَيَدِهِ وَقَلْبِهِ، فَذَلِكَ الَّذِي سَبَقَتْ لَهُ السَّوَابِقُ، وَرَجُلٌ عَرَفَ دِينَ اللَّهِ، فَصَدَّقَ بِهِ، وَرَجُلٌ عَرَفَ دِينَ اللَّهِ فَسَكَتَ عَلَيْهِ، فَإِنْ رَأَى مَنْ يَعْمَلُ الْخَيْرَ أَحَبَّهُ عَلَيْهِ، وَإِنْ رَأَى مَنْ يَعْمَلُ بِبَاطِلٍ أَبْغَضَهُ عَلَيْهِ، فَذَلِكَ يَنْجُو عَلَى إِبْطَانِهِ كُلِّهِ» ".


`Umar r.a said that the Prophet (s.a.w) said : “My Ummah will be afflicted at the end of time with severe afflictions from their rulers. Only a man who learns the Deen of Allah then struggles against [the ruler and affliction] with his tongue, hand and heart will be safe from them, [1]  and in that there are forerunners who have preceded him [2] ; and a man who learns the Deen of Allah then affirms it [with the tongue only], and the first [man who used his hand and tongue too] has precedence over him; and a man who learns the Deen of Allah, then is quiet (due to certain circumstances)- so if he sees someone who does good, he loves him; and if he sees someone who commits falsehood, the hates him. Thus that is the one who is saved based on all of his inner convictions.” [3] 

[Ref: Shu'ab al-Iman, #7181] 


[1] e.g of how to be loyal : 

Tariq ibn Shihab  said: The first to begin the sermon on the Day of Eid before prayer (instead of after as was the sunnah of the prophet) was Marwan. A man stood and said, “Prayer comes before the sermon.” Marwan said, “This has been done away.” Abu Sa’id remarked: This man has done his duty. I heard the Messenger of Allah, peace and blessings be upon him, say, “Whoever sees vice, let him change it with his hand; and if he is unable, then with his tongue; and if he is unable, then with his heart, and that is the weakest level of faith.”

[Ref: Sahih Muslim 49]

[2] Subhanallah, means there are people who preceded this . An example of how to stop via hand can be learnt from ibn rajab rahimahullah 

Hafidh Ibn Rajab Al Hanbali rahimaullah while explaining this hadeeth says :

وقد ذكرنا حديث ابن مسعود الذي فيه: «يخلف من بعدهم خلوف، فمن جاهدهم بيده، فهو مؤمن»

And we have mentioned previously the hadeeth of Ibn Masud r.a in which it is mentioned
"Then there came after them their successors, And (he) who strove against them with his hand is a believer"

 الحديث، وهذا يدل على جهاد الأمراء باليد.

This hadeeth indicates striving against Rulers with Hand.

 وقد استنكر الإمام أحمد هذا الحديث في رواية أبي داود، وقال: هو خلاف الأحاديث التي أمر رسول الله صلى الله عليه وسلم فيها
بالصبر على جور الأئمة

And Imam Ahmad rejected this narration as it comes in a narration via Abi Dawood and he
(ahmad) said: “ This hadeeth contradicts (another) hadeeth of the prophet (sallalahu `alayhi wa sallam) wherein he enjoined us to have patience with the tyrant/unjust rulers

. وقد يجاب عن ذلك بأن التغيير باليد لا يستلزم القتال

And the answer to that (i.e Imaam ahmad’s stance mentioned above) is that stopping with hands does not (necessarily ) require (or call for) fighting.

. وقد نص على ذلك أحمد أيضا في رواية صالح، فقال:

And this text (statement) is also proven from (Imaam) Ahmad in a narration reported by (his son) Saleh wherein he said :

التغيير باليد ليس بالسيف والسلاح،

Stopping with hands is not done with swords and arms

 وحينئذ فجهاد الأمراء باليد أن يزيل بيده ما فعلوه من المنكرات،

” So the use of the sword is not for the  public, rather it is for the ruler.
And likewise striving against (towards) the rulers with hands (force) is to stop their evil (haraam) actions.

Note: (This saying of Imaam Ahmad is also reported by Ibn Muflih in al-Aadaabush-Shariiyyah (1/163))


مثل أن يريق خمورهم أو يكسر آلات الملاهي التي لهم، ونحو ذلك، أو يبطل بيده ما أمروا به من الظلم إن كان له قدرة على ذلك،

,For example : breaking (misplacing/hiding/removing) their alcoholic drinks or breaking their musical instruments and what is in accordance to it (appropriately). And to ward off (deter) with hands the dhulm (injustice) of the ruler if one has to power to do so.

 وكل هذا جائز،
and all of this is permissible
 وليس هو من باب قتالهم، ولا من الخروج عليهم الذي ورد النهي عنه فإن هذا أكثر ما يخشى منه أن يقتل الآمر وحده.

And (thus) this (act) is not amongst the means / door (leading to) killing (qitaal) and neither is this an act of khurooj against the rulers about which the prophet (s.a.w) forbade, rather if the people (indulged in warding off this evil) are more then there is no (or less) fear (chances) of that one (responsible) person being (caught and) killed

[Ref: ; جامع العلوم والحكم في شرح خمسين حديثا من جوامع الكلم; 2/248-9]

[3] Meaning those who are weak among the society and cannot do anything to change the evil of the rulers permitted by the shar`iah (note: revolting is not permitted unless his kufr is established and all  barriers are removed) , then he should hate them and not aid them via his tongue or heart or actions. 

Mullah `ali qaari rahimahullah explains this hadeeth as follows in Mirqat al-Mafateeh (#5151 - sharh of mishkat) :

In terms of what the first man fight/struggles against, he says:

عَلَى تَحْصِيلِ إِعْلَاءِ دِينِ اللَّهِ

'He fights to achieve the elevation of the Deen of Allah'.
With the tongue means:

بِطَرِيقِ النَّصِيحَةِ وَالْبَيَانِ

Advice and clarification

With the hand means:

(وَيَدِهِ) أَيْ: إِنْ كَانَ لَهُ قُدْرَةٌ وَقُوَّةٌ

If he has the ability and strength.

And with his heart means:

(وَقَلْبِهِ) أَيْ: بِإِنْكَارِهِ عِنْدَ الْعَجْزِ

His rejection [of what is not from the Deen] upon the inability [to do so with his tongue or hands].


3.23) 

In the famous Hadeeth of Hudhaifah رضي الله عنه, he asked the Prophet صلى الله عليه وسلم: “Will there be a good time again after that bad time?” He said صلى الله عليه وسلم: “Yes, but therein will be a hidden evil.” He asked: “What will be the evil hidden therein?” He صلى الله عليه وسلم said: “(That time will witness the rise of) the people who will adopt ways other than my Sunnah and seek guidance through other than my Guidance. YOU [1]  WILL SEE THEIR ACTIONS AND DISAPPROVE OF THEM” 

[Saheeh al-Bukhaaree and Saheeh Muslim and the wordings are his]

[1] note that the prophet (sallalahu `alayhi wa sallam) is informing us how the best of the generations of Muslims, i.e the sahaaba will see falsehood and refute it not fearing the blame of the blamers. And likewise allah commanded us to follow the sahaaba and everybody who follows them in righteoussness i.e the salafus saaliheen


3.24) 

1 - قلتُ دُلَّني على عملٍ إذا عمِل العبدُ به دخل الجنَّةَ قال سألتُ عن ذلك رسولَاللهِ صلَّى اللهُ عليه وسلَّم قال تُؤمنُ باللهِ واليومِ الآخرِ قلتُ يا رسولَ اللهِ إنَّ مع الإيمانِ عملًا قال يرضَخُ ممَّا رزقه قلتُ يا رسولَ اللهِ أرأيتَ إن كان فقيرًا لا يجِدُ ما يرضَخُ به قال يأمرُ بالمعروفِ وينهَى عن المنكرِ قال قلتُ يا رسولَ اللهِ أرأيتَ إن كان عيِيًّا لايستطيعُ أن يأمرَ بالمعروفِ وينهَى عن المنكرِ قال يصنعُ لأخرقَ قلتُ أرأيتَ إن كانأخرقَ لا يستطيعُ أن يصنعَ شيئًا قال يُعينُ مغلوبًا قلتُ أرأيتَ إن كان ضعيفًا لايستطيعُ أن يُعينَ مغلوبًا قال ما تريدُ أن يكونَ في صاحبِك من خيرٍ يُمسِكُ عن أذَى النَّاسِ فقلتُ يا رسولَ اللهِ إذا فعل ذلك دخل الجنَّةَ قال ما من مسلمٍ يفعلُ خَصلةً من هؤلاء إلَّا أخذَتْ بيدِه حتَّى تُدخِلَه الجنَّةَ

Abu Dharr reported: I said, “O Messenger of Allah, what will save a servant from the Hellfire?” The Prophet, peace and blessings be upon him, said, “Faith in Allah.” I said, “O Prophet of Allah, what deeds must accompany faith?” The Prophet said, “He should give in charity from what he has been provided.” I said, “O Messenger of Allah, what if he is poor and he does not find anything to give in charity?” The Prophet said, “He should enjoin good and forbid evil.” I said, “O Messenger of Allah, what if he is unable to enjoin good and forbid evil?” The Prophet said, “He should work for the needy.” I said, “What if he is needy and unable to work?” The Prophet said, “He should support the oppressed.” I said, “What if he is weak and unable to support the oppressed?” The Prophet said, “You do not want your companion to be deprived of goodness. Let him refrain from harm.” I said, “O Messenger of Allah, will he enter Paradise if he does that?” The Prophet said, “No Muslim practices one of these virtues but that I will take him by the hand to enter Paradise.”

[Ref: Mu’jam Al-Kabeer 1626; this was graded as hasan or hasan ligayrihi by Al Mundhari in Targheeb wat-Tarheeb (3/233) ; Albaanee in Saheeh at-Targheeb (2318);  by الدمياطي in المتجر الرابح (291); Al-Busayri in  إتحاف الخيرة المهرة (1/131)]

3.25) 

Another variant from Tabrani comes with the wording 

وما ترك قوم الأمر بالمعروف والنهي عن المنكر إلا لم ترفع أعمالهم ولم يسمع دعاؤهم

Whenever a community abandons or leaves enjoining what is good and forbidding what is evil, their deeds do not rise up and supplications aren't heard 

[Ref: Tabraani in Mu`jam]


3.26) 

ليس منا من لم يوقر الكبير ويرحم الصغير ويأمر بالمعروف وينهى عن المنكر

The prophet sallalahu `alayhi wa sallam said :

He is not from us who..... and does not enjoin what is good and forbid what is evil 


[Ref: Musnad Ahmad (2329) , see Shaykh Shu`aib Arnout or Ahmad Shakir's takhreej for details] 

3.27) 
According to ‘Abd ar-Rahman Ibn Hadrami, a Companion of the Prophet informed  that the Prophet (upon him prayer and peace) said: 


23181 - حَدَّثَنَا زَيْدُ بْنُ الْحُبَابِ، أَخْبَرَنِي سُفْيَانُ، عَنْ عَطَاءِ بْنِ السَّائِبِ قَالَ: سَمِعْتُ عَبْدَ الرَّحْمَنِ بْنَ الْحَضْرَمِيِّ يَقُولُ: أَخْبَرَنِي مَنْ سَمِعَ النَّبِيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يَقُولُ: " إِنَّ مِنْ أُمَّتِي قَوْمًا يُعْطَوْنَ مِثْلَ أُجُورِ أَوَّلِهِمْ يُنْكِرُونَ الْمُنْكَرَ


“Verily some people of my Ummah who will be given the equivalent of the rewards of the first of this Ummah (i.e. the Companions). They are those who forbid the evil.”

[Ref: Musnad Ahmad, 23181 - See shaykh Shu`aib Arnout's tahkeeq] 


3.28 ) The prophet commanding the normal road sitters to also enjoin good and forbid evil 


Abu Sa'id Khudri reported Allah's Apostle (ﷺ) as saying:


Avoid sitting on the paths. They (his Companions) said: Allah's Messenger. there is no other help to it (but to sit here as we) hold our meetings and discuss matters there. Thereupon Allah's Messenger (ﷺ) said: If you have to sit at all, then fulfil the rights, of the path. They said: What are their rights? Thereupon he said: Keeping the eye downward (so that you may not stare at the women), refraining from doing some harm to the other and exchanging mutual greetings (saying as-Salamu 'Alaikum to one another) and commanding the good and forbidding the evil.

[Ref: Saheeh Muslim 2161]


3.29) 


Jabir Ibn Samurah (r.a) said , the Messenger of Allah sallalahu `alayhi wa sallam said : "Before the Day of Judgement there will appear (a number of) impostors. You are to guard against them." 

[Ref: Saheeh Muslim, Kitaab ul-Umara]

3.30) 

Narrated Zainab bint Jahsh:
That the Prophet (ﷺ) once came to her in a state of fear and said, "None has the right to be worshipped but Allah. Woe unto the Arabs from a danger that has come near. An opening has been made in the wall of Gog and Magog like this," making a circle with his thumb and index finger. Zainab bint Jahsh said, "O Allah's Messenger (ﷺ)! Shall we be destroyed even though there are pious persons among us?" He said, "Yes, when the wickedness (الْخُبْثُ) increases (alot)

[Ref: Sahih al-Bukhari 3346]

Khabath means two things. wickedness and wicked people

3.31) Supporting the evil action even indirectly makes you a complicit 

Sayyiduna ‘Abdullah ibn Mas’ud (radiyallahu ‘anhu) was once invited to a walimah. When he went, he heard music so he did not enter. When someone inquired, he replied, ‘I heard Nabi (sallallahu ‘alayhi wa sallam) saying, 


من كثر سواد قوم فهو منهم


‘Whoever increases the number of a gathering, is part of them and whoever is pleased with/approves an action of people will be a partner of those carrying out the deed’


[Ref: Imam Abu Ya’la (rahimahullah) and others have recorded this narration with a weak chain; Al Matalibul ‘Aaliyah, Hadith: 1660; taken from hadithanswers ]




4) EVIDENCES FROM THE SALAFUS SAALIHEEN and our khalaf ON REFUTING AND FORBIDDING EVIL 


This section also will enlist narrations which will show proofs to refute falsehood either by direct commands of the salaf, by its virtue, by the consequences of not doing such so on and so forth. 

4.1) 

Ibn Taymiyyah says in Majmoo al-Fatawaa vol. 8 p.232:

'Explaining the Haqq and refuting falsehood is waajib. This is what all the Muslims have agreed upon'

Shaikh ul-Islaam Ibn Taymiyyah also said, “Commanding the good and forbidding the evil is from the major aspects that are obligatory and recommended.” (al-Amr Bil-Ma’aroof Wa Nahya Anil Munkar pg.17)

Shaykh ibn Taymiyyah said...

من لم يناظر أهل الإلحاد والبدع مناظرة تقطع دابرهم لم يكن أعطى الإسلام حقه ولا وفى بموجب العلم والإيمان ولا حصل بكلامه شفاء الصدور وطمأنينة النفوس

"Whoever doesn't debate heretics and innovators in a debate which eradicates them straight from their roots (i.e. clearly demonstrate and expose their falsehood) hasn't given Islam it's due right. He also didn't honor this obligation given the knowledge and faith he has, nor did he use his speech to provide (spiritual) healing to the chests and provide serenity to the souls (i.e. didn't use the opportunity to remove the doubts of people from the heresy they were exposed to)."

Again, this is only for those who have the ability to do so as Ibn Taymiyyah continues to clarify later on.

[Ref: Majmoo` al-Fataawa ibn taymiyyah page 165 : http://library.islamweb.net/newlibrary/display_book.php?flag=1&bk_no=22&ID=2030] 

Shaykh Al-Islam Ibn Taymiyyah said:

“The one who refutes the people of innovation is a Mujaahid. This is such that Yahyaa Ibn Yahyaa used to say, ‘Defending the Sunnah s more virtuous than fighting in Jihaad.‘ ” [Naqd Al-Mantiq, p.12]

Shaykh Al-Islam Ibn Taymiyyah also said:

“So whoever is a Mujaahid in the way of Allaah, by way of his tongue, then it is through commanding good and forbidding evil, explaining the religion, conveying the commands, prohibitions and good that is found in the Quraan and Sunnah, clarifying the views that contradict that, and refuting those who oppose the Quraan and the Sunnah. Or it could be by way of the hand, such as by fighting against the disbelievers.

So if he is harmed during his Jihaad by the hand or tongue of another, then his reward for that is upon Allaah. And he should not seek to return the injustice that was caused to him by the oppressor. rather is this oppressor repents and accepts the truth due to which Jihaad was made against him (in the first place), then his repentance serves to wipe away what (sin) was in the past.

“Say to those who have disbelieved, if they cease (from disbelief), their past (sins) will be forgiven. But if they return (to disbelief), then the examples of those (punished) before them have already preceded (as a warning).” [8:38]


And if he doesn’t repent and instead continues to oppose the Quraan and the Sunnah, then he is an opponent of Allaah and His Messengers. The believers have a right that is subordinate to the right of Allaah. So when this person gets punished, it is due to the right of Allaah, so that Allaah’s Word can be the highest and so that all of the religion (worship_ can be for Allaah – it is not just done for the sake of retribution.” [Al-Ihtijaaj Bil-Qadar, p.50]

Shaykhul-Islaam Ibn Taymiyah also said:

"Thus if it [the innovation] is done publicly, then its recompense must be done in public, as well, in accordance with conceivable justice. For this reason, it is not considered backbiting to talk about one who openly publicizes his innovations and wickedness, as has been reported on Al-Hasan Al-Basree and others. This is because when one publicizes that, he justifies himself to be punished by the Muslims. The least of these forms of punishment is that he should be dispraised and dishonored so that the people may avoid and refrain from him and his deviance. And if he is not dispraised and the evil or disobedience or innovation that lies within him is not conveyed (to the public), then the people will be deceived by him. Then it is likely that this will bring some of them to act upon what he believes in. At the same time, it will only cause him to increase in his daringness, evil and disobedience


Allaamah Bakr Abu Zayd(rahimahullāh) He said in his book ‘Hajr ul-Mubtadi’ (pg.48:)


“…just as the one who speaks with falsehood is a Shaytān speaking, the one who is quiet about the truth is likewise a silent Shaytān, as Abū ’Ali ad-Diqāq (d.406 AH, rahimahullāh) stated! From the verified Sunnah is the statement of the Prophet (sallallāhu ’alayhi wassallam): “A person is with who he loves” and Anas (radi Allāhu ’anhu) stated: “The Muslims were not pleased with anything after Islām except this Hadīth.” The Imāms were stern on whoever contradicted the basis of belief and abandoned the innovators. Shaykh ul-Islām Ibn Taymiyyah refuted the Ittihādiyyah saying: “All who is attached to them must be punished along with those who praise them and their books and along with those who help and assist them, or those who hate speaking about them, or those who make excuses for them by saying “This speech is unknown” and “it is not known who made these disparaging statements” and the likes of such excuses which are not uttered except by a jāhil or hypocrite! So rather, all who know their condition (of the innovators of the Ittihādiyyah) and do not help to oppose them have to be punished. This is because opposing them is from the greatest obligations because they (the Ittihādiyyah) corrupt the minds and religion of many scholars, kings, rulers and they thus strive throughout the earth causing corruption and they block people from the path to Allāh”. [Taken from salafiri.com]


 ويل للْعَالم إِذا سكت عَن تَعْلِيم الْجَاهِل، وويل للجاهل إِذا لم يقبل. اهــ.

“ًWoe to the learned person if he is silent in teaching the ignorant one, and woe to the ignorant one if he does not accept.”

[Ref: al-Mustadrak 2/281] 





4.2) 

ﺃَﺧْﺒَﺮَﻧَﺎ ﺃَﺑُﻮ ﻣُﺤَﻤَّﺪٍ ﻋَﺒْﺪُ ﺍﻟﻠﻪِ ﺑْﻦُ ﻋَﻠِﻲِّ ﺑْﻦِ ﺃَﺣْﻤَﺪَ ﺍﻟْﻤُﻌَﺎﺩِﻱُّ، ﺃﻧﺎ ﺃَﺑُﻮ ﻋَﻠِﻲٍّ ﺍﻟﺼَّﻮَّﺍﻑُ، ﻧﺎ ﺑِﺸْﺮُ ﺑْﻦُ ﻣُﻮﺳَﻰ، ﻧﺎ ﺃَﺑُﻮ ﻧُﻌَﻴْﻢٍ، ﻧﺎ ﺳُﻔْﻴَﺎﻥُ، ﻋَﻦْ ﺣَﺒِﻴﺐٍ، ﻋَﻦِ ﺃَﺑِﻲ ﺍﻟﻄُّﻔَﻴْﻞِ، ﻗَﺎﻝَ : ﺳُﺌِﻞَ ﺣُﺬَﻳْﻔَﺔُ : ﻣَﺎ ﻣَﻴِّﺖُ ﺍﻟْﺄَﺣْﻴَﺎﺀِ؟ ﻗَﺎﻝَ : " ﻟَﺎ ﻳُﻨْﻜِﺮُ ﺍﻟْﻤُﻨْﻜَﺮَ ﺑِﻴَﺪِﻩِ، ﻭَﻟَﺎ ﺑِﻠِﺴَﺎﻧِﻪِ ﻭَﻟَﺎ ﺑِﻘَﻠْﺒِﻪِ 

Hudhayfa ibn Yaman radhiallahu `anhu was asked, "Who are the dead among the people who are living", He answered, "Those who do not deny the evil by his hand and by his tongue and by his heart."

[Ref: Shoba Al Imaan Bayhaqi 7184]

Ibn al-Qayyim has attributed one similar narration to Ibn Mas`ood (perhaps by mistake) : ﻭَﻗِﻴﻞَ ﻟِﺎﺑْﻦِ ﻣَﺴْﻌُﻮﺩٍ : ﻣَﻦْ ﻣَﻴِّﺖُ ﺍﻟْﺄَﺣْﻴَﺎﺀِ ؟ ﻓَﻘَﺎﻝَ : ﺍﻟَّﺬِﻱ ﻟَﺎ ﻳَﻌْﺮِﻑُ ﻣَﻌْﺮُﻭﻓًﺎ ﻭَﻟَﺎ ﻳُﻨْﻜِﺮُ ﻣُﻨْﻜَﺮًﺍ

4.3)

It is reported that Al-Fudayl b. ‘Ayyād – Allāh have mercy on him – said: Whoever sees a wrongdoing from his brother and then laughs in front of him has betrayed him.


[Ref: Abū Bakr Al-Daynūrī, Al-Mujālasah wa Jawāhir Al-’Ilm 5:115; via Sayingsofthesalaf] 


4.4) 


Tariq ibn Shihab  said: The first to begin the sermon on the Day of Eid before prayer (instead of after as was the sunnah of the prophet) was Marwan. A man stood and said, “Prayer comes before the sermon.” Marwan said, “This has been done away.” Abu Sa’id remarked: This man has done his duty. I heard the Messenger of Allah, peace and blessings be upon him, say, “Whoever sees vice, let him change it with his hand; and if he is unable, then with his tongue; and if he is unable, then with his heart, and that is the weakest level of faith.”

[Ref: Sahih Muslim 49]

Note: here the prophet (sallalahu `alayhi wa sallam) did not merely say "speak against it" but he emphasized " change it". evil should be "changed into good" and not merely spoken against. 


4.5) 



139 - حَدَّثَنَا أَبُو خَيْثَمَةَ ثنا إِسْمَاعِيلُ بْنُ إِبْرَاهِيمَ، عَنْ أَيُّوبَ، قَالَ: سَمِعْتُ الْقَاسِمَ بْنَ مُحَمَّدٍ، يَقُولُ: «إنَّكُمْ تَسْأَلُونَا عَمَّا لَا نَعْلَمُ، وَاللَّهِ لَوْ عَلِمْنَاهُ مَا كَتَمْنَاهُ وَلَا اسْتَحْلَلْنَا كِتْمَانَهُ»


Abu Khaithama narrated to us, saying: Isma'eel Ibn Ibraaheem reported to us from Ayyoob that he said: I heard Al-Qaasim Ibn Muhammad say: "Indeed (one day) you will ask me concerning that which I have no knowledge of. So I swear by Allaah that if I do have knowledge of it, I will not conceal it nor will I allow for it to be concealed (by others).

[Ref: Kitaab al-`Ilm Abi Khaithama (139)]

So when the ignorants don't know the reality and when a scholar or any educated Muslim tries to refute the falsehood, they should follow the above narration and keep quiet and not stop others from refuting falsehood 


4.6) 

It is reported that Khālid b. Ma’dan – Allāh have mercy on him – said:

Whoever seeks praise by going against the truth, Allāh will throw it back upon him as blame, and who¬ ever faces blame in order to conform to the truth, Allāh will return it as praise for him.

[Ref: Al-Dhahabī, Siyar A’lām Al-Nubalā` 4:540.]


4.7) 

Shaykhul-Islaam Ibn Taymiyyah (d.728H) رحمه الله said: “When some people said to Imaam Ahmad Ibn Hanbal رحمه الله that they felt uneasy about criticizing people, he replied: "If you were to remain silent and I was to remain silent, how would the ignorant masses know the truth from falsehood?” [Majmoo` al-Fataawaa (28/231)]


4.8) 


Imaam Nawawee said, “The scholars said and may Allaah be pleased with them all, the responsibility of commanding the good and forbidding the evil is not relieved from an individual who is required to fulfil this, just because he thinks there may be no benefit. On the contrary the obligation to fulfil this command is even more important because reminders benefit the believers. We have also mentioned previously commanding the good and forbidding the evil is obligatory but getting the people to accept this is not obligatory as Allaah said, Upon the Messenger is to convey.” 

[Ref: Sharh Saheeh Muslim 2/22-23]

4.9) 


Abu Isma`eel al-Harwee (d. 481H) was the defender of the Sunnah and opposer of innovators and innovation. Al-Dhahabee رحمه الله said about him: “Shaikh al-Islaam (of his time), the Imaam, the role model, al-Haafidh (memorizer of Hadeeth).” [Siyar A`laam al-Nubalaa (14/36)]

So when Shaikh al-Harwee رحمه الله made some mistakes in His book “Manaazil al-Saa’ireen”, Shaikh Ibn al-Qayyim رحمه الله, wrote a refutation and corrected the errors in his book “Madaarij al-Saalikeen”.


Ibn al-Qayyim رحمه الله said about Abu Isma`eel al-Harwee رحمه الله: “Shaikh al-Islaam is beloved to us, but Islaam is more beloved to us than him. Except for the Ma`soom (the Prophet) صلى الله عليه وسلم, everyone else’s words are taken or rejected.” [Madaarij al-Saalikeen (2/38)]


The benefit we learn here is:

1. Islaam is given precedence over and above the ranks of individuals and personalities.

2. Correcting the errors with Hikmah does not mean degrading or belittling the person.


4.10) 

Shaikh al-Harwee رحمه الله himself said: “I was put under the sword five times. They did not say to me: ‘Go back on your Madhhab’ (i.e. change your opinion). But they said to me: ‘Remain silent on those who oppose you’. (Every time) I would reply back: ‘I will not remain silent’” [Siyar A`laam al-Nubalaa (14/39)]


4.11) 

Shaykh Ibn Baaz rahimahullah said : 

If the people of the truth did not speak out in clarification of the truth then the people of error would remain upon their mistakes, others would blindly follow them in that and the sin of withholding the truth would fall back on those who remained silent 

[Ref: Fataawa Ibn Baaz 3/72]

4.12) 

حديث مقطوع) أخبرنا أَبُو الْقَاسِم الشَّحَّامِيّ ، أَخْبَرَنَا أَبُو بَكْر الْبَيْهَقِيّ ، أَخْبَرَنَا أَبُو عبد اللَّه الْحَافِظ ، حَدَّثَنَا أَبُو الْعَبَّاس الأصم ، حَدَّثَنَا بحر بْن نصر ، وأحمد بْن عِيسَى ، قَالا : حَدَّثَنَا بِشْر بْن بَكْر ، حَدَّثَنَا الأَوْزَاعِيّ ، قَالَ : وَأَخْبَرَنَا أَبُو عَمْرو الرزجاهي ، حَدَّثَنَا أَبُو مُحَمَّد عبد اللَّه بْن مُحَمَّد بْن علي بْن زياد الدقاق ، أَخْبَرَنَا أَبُو إِسْحَاق الأَنْمَاطِيّ ، حَدَّثَنَا الْحَسَن بْن عِيسَى ، أَخْبَرَنَا ابْن الْمُبَارَك ، أَخْبَرَنَا الأَوْزَاعِيّ ، قَالَ : سمعت بلال بْن سَعْد ، يَقُول : إن المعصية إِذَا أخفيت لم تضر إلا صاحبها ، وإذا أعلنت فلم تغير ضرت العامة . وفي رواية بِشْر : إن الخطيئة إِذَا أخفيت لم تضر إلا عاملها ، وإذا ظهرت ضرت العامة .

Bilal ibn Sa`d said :

A mistake that is kept secret only harms the person who committed it, but if it becomes public and not denounced then it harms the whole community 

[Ref: the first and second one both are in Tareekh ad-dimishq and the latter riwayat is from Hilyatil Awliya and Majma ` az-zawaid]


4.13) 

Ibn Abdul Barr, al-Qurtubi and al-Ghazzaali:

".the fear of verbal abuse or blame without physical harm is not sufficient as an excuse to keep one from ordering good and eradicating evil.."

[Ref: Al-Qurtubi, Jaami, vol. 4, p. 47; al-Zabeedi, vol. 8, p. 56.]


4.14) 

عَنْ إِسْمَعِيلَ بْنِ أَبِي حَكِيمٍ أَنَّهُ سَمِعَ عُمَرَ بْنَ عَبْدِ الْعَزِيزِ يَقُولُ كَانَ يُقَالُ إِنَّ اللَّهَ تَبَارَكَ وَتَعَالَى لَا يُعَذِّبُ الْعَامَّةَ بِذَنْبِ الْخَاصَّةِ وَلَكِنْ إِذَا عُمِلَ الْمُنْكَرُ جِهَارًا اسْتَحَقُّوا الْعُقُوبَةَ كُلُّهُمْ

Isma’eel Ibn Abi Hakeem reported: Umar Ibn Abdul Aziz said, “It is said by some people that Allah the Exalted will not punish the entire community for the sins of the few. (No that is not the case but ) Rather, if evil is done in public (and not stopped) then everyone will deserve to be afflicted.”

[Ref: Al-Muwatta 1866 and Musnad Ahmad]

4.15) 

Ibnul Qayyim in his Zaad al-Ma'ad discussed the fiqhi benefits regarding the story of the delegation from Najran. He said:

ومنها: جواز مجادلة أهل الكتاب ومناظرتهم بل استحباب ذلك بل وجوبه إذا ظهرت مصلحته من إسلام من يرجى إسلامه منهم وإقامة الحجة عليهم ولا يهرب من مجادلتهم إلا عاجز عن إقامة الحجة

And of them (i.e. the fiqhi points derived): Is the permissibility to argue and debate with the People of the Book. Rather, it's recommended. As a matter fact, it's an obligation if arose the opportunity of it being beneficial in bringing someone to Islam and to provide evidence to them. One is to not run away from arguing and debating with them, unless he is incapable (due to being unqualified) of putting forth the evidence

Ibn al qayyim says in A'alaam al-Muwaqqi'een, volume 2, page 176:


"The one who does not perform his obligations is actually worse than the one who performs sins. Anyone having some knowledge about the revelation of Allah, the guidance of the Prophet and the life of the companions would see that those who are pointed at today as the most pious people as in fact the least pious... Indeed, what deen and what good is there in a person who witnesses the sanctities of Allah سبحانه وتعالى being violated, His Hudood not applied, His religion abandoned, the Sunnah of His Messenger shunned, and yet remains still with a cold heart and a silent tongue - a dumb Shaitan. In the same way the one who talks falsehood is a speaking Shaitan. Isn't the misfortune of Islam due only to those who whenever their food and positions are secure, would not care about what happens to the religion? The best among them would offer a sorry face. But if there was a shortcoming in one of the things their heart is attached to like their rank or money, they would sacrifice and strive and strain and struggle and use the three levels of prevention (their hands, tongues and hearts, as mentioned in the famous hadith) according to their capability. These people, besides deserving the anger of Allah, are afflicted with the greatest calamity without even knowing it: They have a dead heart. Indeed the more alive a person's heart is, the stronger its anger for the sake of Allah and the more complete his support to Islam and Muslims"

4.16) 


Ibn Mas`ood (radhiallahu anhu) said : Every following day will be worse than the preceding one until the day of judgement. I do not mean the increase of wealth nor useless matters. I rather mean decrease of knowledge as time goes by until people become equal due to the death of scholars and consequently they won't enjoin good nor forbid evil which  will eventually lead to their destruction 

[Ref: Sunan ad-Darimee (194); Ya`qub bin Sufyan in al-Ma`rifah; An-Nasa`ee (3/393), Al Khateeb in Faqeeh wal Muttafaqih(1/456); See Fath of Hafidh (13/26)]


4.17) 

It is reported that Al-Fudayl b. ‘Ayyâd – Allâh have mercy on him – said:

How will you be if you reach a time when you will see people who do not distinguish truth from falsehood, believer from unbeliever, trustworthy from treacherous, nor ignorant from knowledgeable, and neither recognize what is right nor censure what is wrong?

[Ibn Battah, Al-Ibânah Al-Kubrâ 1:188.]

After reporting this narration, Imâm Ibn Battah (d. 387H) said:

To Allâh we belong and to Him we will return! We have reached that time, we have heard this and have come to know most of it and witnessed it. If a man to whom Allâh has bestowed sound reasoning looks and thinks carefully and ponders the matter of Islâm and its people and treads the rightly guided path as regards to them, it will become clear to him that most people have turned back on their heals, deviated from the correct path, and turned away from  correct proof. Many people have started to like what they used to hate, allow what they used to forbid and recognize what they used to reject. And for sure – Allâh have mercy on you – this is not the [right] character of the Muslims, nor the behaviour of those who have insight into this religion, and neither of those who believe in it and are certain about it.

[Ref: http://fahmalhadeeth.blogspot.com/2013/09/refuting-munkarul-hadeeth-by-proving.html

4.18)



ﺃَﺳَﺪٌ , ﻧﺎ ﺭَﺟُﻞٌ , ﻋَﻦْ ﻋَﺒْﺪِ ﺍﻟﻠَّﻪِ ﺑْﻦِ ﺍﻟْﻤُﺒَﺎﺭَﻙِ , ﻭَﻳُﻮﺳُﻒَ ﺑْﻦِ ﺃَﺳْﺒَﺎﻁٍ ، ﻗَﺎﻝَ : ﻗَﺎﻝَ ﻋَﺒْﺪُ ﺍﻟﻠَّﻪِ ﺑْﻦُ ﻣَﺴْﻌُﻮﺩٍ : " ﺇِﻥَّ ﻟِﻠَّﻪِ ﻋِﻨْﺪَ ﻛُﻞِّ ﺑِﺪْﻋَﺔٍ ﻛِﻴﺪَ ﺑِﻬَﺎ ﺍﻹِﺳْﻼﻡُ ﻭَﻟِﻴًّﺎ ﻣِﻦْ ﺃَﻭْﻟِﻴَﺎﺋِﻪِ ﻳَﺬُﺏُّ ﻋَﻨْﻬَﺎ , ﻭَﻳَﻨْﻄِﻖُ ﺑِﻌَﻼﻣَﺘِﻬَﺎ , ﻓَﺎﻏْﺘَﻨِﻤُﻮﺍ ﺣُﻀُﻮﺭَ ﺗِﻠْﻚَ ﺍﻟْﻤَﻮَﺍﻃِﻦِ ﻭَﺗَﻮَﻛَّﻠُﻮﺍ ﻋَﻠَﻰ ﺍﻟﻠَّﻪ

Abdullah ibne Mas`ood r.a said For every bid’ah with which Islâm is plotted against, Allah has a beloved worshipper (walî) who refutes and repels it and speaks about its signs, so take the full opportunity of attending such places, and trust in Allah.

[Ref: Ibn waddah ; al bidaya (4) ]



4.19) 

وَالنَّاس يَحْتَاجُونَ إلَى مُدَارَاة وَرِفْق، الْأَمْر بِالْمَعْرُوفِ بِلَا غِلْظَة إلَّا رَجُل مُعْلَن بِالْفِسْقِ فَقَدْ وَجَبَ عَلَيْك نَهْيُهُ وَإِعْلَامه

Ahmad ibn Hanbal rahimahullah said:

"People need politeness and kindness, and enjoining what is good without harshness, except a man who does evil openly, who must be told and stopped (harshly)"

[Ref: Al-Adaab al-Shar’iyyah (1/191)]

4.20) 

Imam Muhammad Ibn Sireen:

“There were people who abandoned knowledge and sitting with the scholars, and [instead] took to their chambers and prayed until their skin dried [from exertion in worship]. Thereafter they began to contradict the Sunnah and thus were destroyed. By Allah, never does a person act without knowledge, except that he spoils and corrupts more than he fixes and rectifies.” 

[Ref: Al-Asbahaanee, Al-Targheeb Wa Al-Tarheeb 3:98]

4.21) 

Shaikh al-Islaam, Ibn Taymyyah رحمه الله said:

“It was said to Imaam Ahmad ibn Hanbal: ‘A person who fasts, offers the prayers, and does I`tikaaf (seclusion in the Masjid) more beloved to you or the one who speaks against the Ahl al-Bid`ah?’ He (Imaam Ahmad) said: ‘If he stands (in the night), prays and does I`tikaaf, then these are all for himself. But when he speaks against the Ahl al-Bid`ah, then this is for (the welfare of) the Muslims and this is better.’

(Ibn Taymiyyah continues): So he (Imaam Ahmad) has made it clear that this benefits all the Muslims in general regarding their Deen, similar in nature to Jihaad in the Cause of Allaah.”

[Ref: Majmoo` al-Fataawa (28/231-232)]


4.22) 

Shaykhul-lslaam Ibn Taymiyyah - rahimahullaah - said: "Refuting ahlul-bida' (the innovators) is a Jihaad, to the extent that Yahyaa ibn Yahyaa (d.226H) said: "Defence of the Sunnah is more excellent than Jihaad in the path of Allaah.(1,2) 

[Ref: 1. Siyar A'laamun-Nubalaa (1015 18) 2. Naqdul-Mantaq wal Kalaam(p.12)]


4.23) 

Al-Abbas bin Al-Walid that Uqbah said:

I was once with Artah bin Al-Mundhir when one of the people in the gathering said, “What do you say about a man who sits with the followers of the Sunnah and mixes with them, but when the followers of Bidah are mentioned he says, ‘Spare us from mentioning them, do not talk about them?’” Artah said, “He is one of them (i.e. he is also from the people of bidah), do not let him confuse you about his condition.” I felt this was strange, so I went to Imam Al-Awzaee (one of the senior most tabe tabain) – and he used to clarify these matters when they came to him. He said, “Artah is right, the matter is as he said; this person forbids talking about (i.e.Ahlul Bidah), so how can people be on guard against them if they are not exposed?”

[Ref: Recorded by Imam Ibn Asakir in Tareekh Dimishq Vol 8 page 15]

Shaikh Albani rahimahullah said:

"That remaining silent about weak or fabricated ahaadeeth is a major reason for the appearance of innovations e.g. setting prisoners free on ‘Aashoraa, staying awake on the middle night of Sha’baan and fasting its day etc. These and many other innovated practices find their origin in weak/fabricated ahaadeeth" 

[Ref: Introduction to Sahih Targheeb by Albani and 'Al Albani on Weak Ahadeeth]


4.24) 

Sufyaan Ibn Uyainah said: "Shuabah used to say: 'Come let us backbite for the sake of Allaah, azza wa jall. (i.e refute the ahlul bidah and spread awareness) '"

[Ref: Al-Kifaayah fee Ilm-ir-Riwaayah of al-Khateeb Al-Baghdaadee (91) and Sharh Ilal At-Tirmidhee of Ibn Rajab (1/349)]


4.25) 


Imaam Ibnul Jawzi (rahimahullaah) said: Abul Wafaa Ali Ibn Aqeel Al-Faqee (rahimahullaah) said:

The innovators (in Islaam) and the fabricators of ahaadeeth are more (harmful) than the Mulhideen; [meaning major ilhaad here i.e those out of islam completely] because the Mulhideen intend to corrupt the Religion (of Islaam) from outside, (but) these ones intend to corrupt the Religion (of Islaam) from within.  They are like the people of a country who strive to corrupt its state of affairs, and the Mulhidoon are like besiegers from outside.  So the insiders open up the fortress (for the besiegers); their evil is worse on the people of Islaam than those who do not ascribe themselves to it.


[Ref: Al-Mawdoo’aat 1/50]

4.26) 

Under the hadeeth of the bedouin urinating in the masjid, Ibn Daqeeq Al-‘Eed, may Allaah have mercy upon him, said: “People rebuked him as a form of hastening to denouncing evil according to those who sees it evil.”





5) CAN AN AVERAGE PERSON ENJOIN GOOD AND FORBID EVIL ? 


Yes and No !

First see : worshipping or actions without knowledge. http://the-finalrevelation.blogspot.com/2014/08/worshipping-or-actions-without-knowledge.html

Before i enlist the statements of scholars on this please note two things :

1. Knowledge precedes actions. If you don't learn or aren't aware of what qualifies to be good and what qualifies to be bad in accordance to the Islamic Shari`ah then you shouldn't enjoin good or forbid bad in that particular topic because you yourself aren't aware if it is good or not. For e.g :

Some Muslims says " What's wrong in listening to Nasheeds with some musical instruments. It is inspirational and etc..." so this is not good and until and unless you haven't studied that Musical instruments are haraam and listening to such nasheeds aren't permissible either then do not enjoin good or forbid evil in this particular topic.

 As Shaykh Saleh al-Fawzaan said : Conveying knowledge is different than explaining knowledge. You can convey a verse or hadeeth but to explain it’s Ahkaam (rulings) and qawa`id and etc. is not to be done by except a scholar or someone who is knowledgable (of that particular topic).  And knowledge is not gained by reading a few fatwa on the internet or by knowing one or two hadeeth.

Shaykh Muhammad Nasir al-Din al-Albaani: "The Majority of the students of today give Fataawaa in ignorance. They are fond of themselves,they think knowledge is an easy question. They think just because they have memorized some Hadeeth, or read some book, that they have all of the worlds (containing)knowledge.However, the great Imaams used to refer to others because of the great responsibility an answer consist of.” (Silsila al-Huda wan Noor 257)

Shaykh al-Albani rahimahullah: The Muslims of today can’t differentiate between things. They think that one is an ‘Alim just because one talks. (Silsila al-Huda wan Noor 852)


2. “Those of you who are quick to make judgements (fatwa) are the quickest of you to enter the Hellfire.” [Sunan Ad-Darimi, Introduction, Number 157, Hasan]

Imaam an-Nawawee (d.676H) –rahimahullaah – said:

“The one ordering the good or forbidding the evil must be knowledgeable about what is being ordered or prohibited. And the level of knowledge required for this will vary in accordance with what is being ordered or prohibited. This, if it is an issue concerning clear-cut obligations and well known prohibitions – such as Prayer, Fasting, fornication or drinking intoxicants – then every Muslim is a scholar with regards to such issues. 

However, if the issue involves detailed matters, or matters connected toijtihaad (the Science of extracting rulings from the Revelation), then the general body of Muslims cannot enter into it, nor is it for them to order or prohibit.  Rather, this is only for the Scholars

[Ref: sharh Muslim (2/23)]


Ibn Taymiyyah stated: “Many of those who enjoin the good and forbid the evil go beyond bounds, transgressing the limits of Allah. This is either due to their ignorance or oppression. This is an arena wherein it is necessary for one to be firmly established [in Islamic principles] – and that is regardless of whether one is forbidding evil that emanates from the unbelievers, the hypocrites, the transgressors or Muslim sinners.” 

[Ref: Majmoo’ al-Fatawa 14/482].

He also said :  “And if by forbidding evil, a greater evil would come about, then they are prohibited from forbidding it, even if that results in the loss of a lesser good. In this situation, the commanding of good results in a greater wrong taking place – and therefore, in essence, it would be considered as an act of commanding evil and advocating disobedience to Allah and His Messenger.” (See Al-Amr bil-Ma`roof wan-Nahy `anil Munkar)

Furthermore, he says in another context: "Enjoining the good should not lead to more harms, likewise, forbidding the evil should not lead to more harms, otherwise, it would be avoided as Allah (Glory be to Him) commanded of enjoining the good that does not lead to more harms.

[Ref: Al-Hisbah, p. 66.] 



Ibnul-Qayyim stated: “The Prophet (may the peace and blessings of Allah be upon him) legislated for his Nation (Ummah) the obligation of forbidding the evil so that by forbidding it, a good is achieved that is beloved to Allah and His Messenger. However, if by forbidding an evil, a greater evil comes about that is hated by Allah and His Messenger, then it is not allowed to forbid it even if Allah hates that evil and hates those who perpetrate it.” (See I’lam al-Muwaqqi`een `an Rabbil-`Alameen, 3/7)

Ibn al-Qayyim himself wrote a priceless book on patience called Uddatus-Saabirin wa Dhakhiratush-Shakirin, out of his humility, he said the following about it and himself:

“Despite that, this book is the effort of someone who lacks the means [i.e., lacks knowledge], the output of someone bankrupt, in which he warns others against the disease even though he is among the ranks of those who suffer from it, in which he has outlined the remedy even though, due to his injustice and ignorance, he didn’t have the forbearance to use it himself, but he hopes that, through this advice which he is imparting to His believing slaves, the Most Kind and the Most Merciful will forgive the way he has cheated himself.

And so whatever in this book is correct is from Allaah, Alone, for it is He who is the Commendable, the One who helps, and whatever mistakes are found in it are from its author and the devil …”

[Uddatus-Saabirin, p. 11.; Benefited from http://giftsofknowledge.net/]



5.1) 

Imaam Abu Bakr al-Jassaas said, “Similarly the person who is not able to fulfil all of the righteous deeds or if they not able to refrain from all of the bad deeds, in-spite all of this the obligation of commanding the good and forbidding the evil does not diminish from him.” (Ahkaam al-Quraan 2/33)


5.2) 

Imaam Nawawee said, “The scholars have said it is not necessary for the one who commands the good and forbids the evil that he has to have reached the level of being complete in his affairs (ie attained a lot of knowledge), rather commanding the good is obligatory upon him even though he is not from amongst those who fulfils it completely himself. Similarly prohibiting the evil is also obligatory upon him even though he maybe committing it himself. So in essence 2 things are obligatory upon him, the first that he commands his self to do righteous deeds and abstain from the evil ones and secondly he command others with good deeds and forbid the evil ones. So if he falls short in establishing one obligation how is it permissible that he falls short in the other one.” (Sharh Saheeh Muslim 2/23)


5.3) 

The same explanation has been echoed by the general Mufassirun (commentators of Quran) under verse: 44 of Surah Baqarah.

Hafiz Ibn Kathir (rahimahullah writes in the commentary of this verse of Surah Baqarah:
‘Commanding good and practising upon it are 2 separate responsibilities. Either one of these will not fall away even if an individual fails in the other. This is the most correct view of the earlier and latter scholars.

Some have the opinion that one who engages in a sin cannot forbid others from it. This is a weak view. It’s even weaker for them to use this verse (of Surah Baqarah) in support of their claim, as there is no substantiation in it for their view!’

There is more to this discussion, and those who are interested may refer to Tafsir Ibn Kathir, surah Ma-idah, Ayah: 105.

The same understanding has been mentioned by the following explainers of the Quraan i.e Raazee in Tafseer al-Kabeer 3/47, Baidhaawee in his Tafseer 1/150, Abu Sa’ood in his Tafseer 1/97 and in Tafseer Siraaj al-Muneer 1/55).


5.4) 


So Sa’eed ibn Jubair may Allaah have mercy upon him said, “If a person does not command the good or forbid the evil (with regards to advising, engaging in constructive criticism) until nothing remains of them (of them in him ie he does all good deeds and no bad deeds) then no individual will ever be able to advise the good or forbid the evil.” (Tafseer Qurtubee 1/367-368)


5.5) 


Imaam Maalik may Allaah have mercy upon him, commented on the above statement of Sa’eed and said, “He has spoken the truth, who is there who has nothing in him (by the way of bad deeds)” (Tafseer Qurtubee 1/368)


5.6) 

Imaam Hasan al-Basree said to Mutarraf bin Abdullaah,

'' ﻋِﻆْﺃَﺻْﺤَﺎﺑَﻚَ "

“Advise your companions!”

Mutarraf replied,

'' ﺇﻧﻲ ﺃﺧﺎﻑ ﺃﻥ ﺃﻗﻮﻝ ﻣﺎﻻ ﺃﻓﻌﻞ ''

“I am scared to say something to them that I do not practise myself.”

Imaam Hasan al-Basree replied,

'' ﻳﺮﺣﻤﻚ ﺍﻟﻠﻪ , ﻭﺃﻳﻨﺎ ﻳﻔﻌﻞ ﻣﺎ ﻳﻘﻮﻝ؟ ﻳﻮﺩ ﺍﻟﺸﻴﻄﺎﻥ ﺃﻧﻪ ﻗﺪ ﻇﻔﺮ ﺑﻬﺬﺍ , ﻓﻠﻢ ﻳﺄﻣﺮ ﺑﻤﻌﺮﻭﻑ ﻭﻟﻢ ﻳﻨﻪ ﻋﻦ ﺍﻟﻤﻨﻜﺮ' '

“May Allaah have mercy on you, who is there amongst us who does exactly what he says? This is how shaytaan attains his objective so that no one commands the good or forbids
the evil.”

[Ref: Tafseer Qurtubee /Qasmi 1/367 ]


5.7)



Imaam Tabaraanee has elucidated this point further and said, “As for whoever said, “The persons who has no mistakes should be the one commanding the good.” If they mean by this that this is the best scenario then this is something good. If in the instance there is no one else to command the good then the door of commanding the good will be closed.” 

[Ref: Fath ul-Baaree 13/53] 

5.8) 


Bishr ibn Al-Haarith said: "Do not ask about an issue in order to discover other people's faults, do not make yourself a target for other people's tongues, and when you ask about something, then act upon what you are answered, and if you are unable to do so, then seek the help of Allaah." (Al-Hilyah)





6) The Different levels of enjoining good and forbidding evil and when should we abstain from forbidding evil 


6.1) 

there is an important rule concerning enjoining good and prohibiting evil. 

Shaikh ibn taymiyyah said:

فإن الأمر والنهي وإن كان متضمنا لتحصيل مصلحة ودفع مفسدة فينظر في المعارض له؛ فإن كان الذي يفوت من المصالح أو يحصل من المفاسد أكثر لم يكن مأمورا به، بل يكون محرما إذا كانت مفسدته أكثر من مصلحته

Indeed it is a must to seek the benefit and remove the evil by enjoining the good and forbidding the falsehood ; but on the contrary, if the benefit dies or if the evil (which we are trying to stop) increases because of it then doing so is not obligatory, rather doing so in such a scenario is prohibited if there is more evil than benefit

[Ref:  الأمر بالمعروف والنهي عن المنكر ۱۲۔۱۳]

He rahimahullah also said

“From the Usool of Ahlus Sunnah is to stick to the Jamā’ah, leave off fighting against the leader, meaning: the oppressive leader, and abandoning fighting during times of fitna and all of these are included with the general principle that if the benefits and harms, and the evil and good conflict, then the most correct option has to be selected. This is because enjoining and forbidding though they entail the attainment of some benefit, and the prevention of some harm, its opposite must also be considered. If, in carrying out this enjoining or forbidding, there is benefit lost greater than the benefit gained, or harm is brought about greater than the harm which was avoided, then this is not part of that which Allah has ordered us to do, rather it is harām, because of the fact that its net harm is greater than its net benefit. the only criterion for measuring the above- mentioned harm and benefit is with the scales of the Sharī’ah. Whenever one is capable of following a text directly, it is not permitted for him to turn elsewhere. If he cannot find a text for the exact problem confronting him, he can exert his reason to understand the ruling by way of analogy. the legal texts are seldom without someone capable of knowing their implications, and how they point the way to the rulings of the Sharī’ah” (Majmu al-Fataawa vol. 28 page 128., translated by salafiri)

6.2)


An example of this is when the Prophet (sallalahu alayhi wasallam) forbade the killing of Abdullah Ibn Ubayy - even though he was a well known Munafiq (hypocrite) - as his killing could have resulted in a greater evil and harm to the Muslims.

Imam An-Nawawi (rahimaullah) mentioned in his commentary on the hadith of the  Prophet not killing Abdullah Ibn Ubayy, Imam An-Nawawi said,

“This hadith contains proof for the permissibility of leaving off some things that are preferable and also being patient with some things that are detestable, if it is feared that a greater evil may come about.” 

[Ref: Sharh An-Nawawi ‘alaa Sahih Muslim, Vol. 16, Pg. 139]



6.3) 

Hafidh Ibn al-Qayyim says in I’alam al-Muqi’in (3/12-13):

فإنكار المنكر أربع درجات؛ الأولى: أن يزول ويخلفه ضده، الثانية: أن يقل وإن لم يزل بجملته، الثالثة: أن يخلفه ما هو مثله، الرابعة: أن يخلفه ما هو شر منه

Opposing the evil has four level: The first is when (by opposing) it vanishes and the opposite of that evil remains. Second is when it weaken but do not vanish completely. Third is when by opposing it another evil of its kind replace it. Fourth is when it is replaced by a worse evil.

Then he says:

فالدرجتان الأوليان مشروعتان، والثالثة موضع اجتهاد، والرابعة محرمة

“The first two are prescribed and the third is the topic of dispute. As for the fourth, it is prohibited.”

He says:

وإذا رأيت الفساق قد اجتمعوا على لهو ولعب أو سماع مكاء وتصدية فإن نقلتهم عنه إلى طاعة الله فهو المراد، وإلا كان تركهم على ذلك خيرا من أن تفرغهم لما هو أعظم من ذلك

“when you see Fussaaq has gathered for their playing or vain talk then if you turn them 
towards the obedience of Allah then that is what intended. Otherwise leaving them alone is on their sin is better than to invite them for something which is worse than that.”

He then says:

وسمعت شيخ الإسلام ابن تيمية قدس الله روحه ونور ضريحه يقول: مررت أنا وبعض أصحابي في زمن التتار بقوم منهم يشربون الخمر، فأنكر عليهم من كان معي، فأنكرت عليه، وقلت له: إنما حرم الله الخمر لأنها تصد عن ذكر الله وعن الصلاة، وهؤلاء يصدهم الخمر عن قتل النفوس وسبي الذرية وأخذ الأموال فدعهم

“And I heard Shaikh Ul Islam Ibn Taymiyyah, may Allah sanctify his soul and fill his grave with light, say: I along with one of my companions passed by a group of people during the days of Tatar who were drinking wine. He who was with me opposed them and so I opposed him. I said to him: Indeed Allah has prohibited wine because it prevents from remembrance of Allah and prayer. And for these people wine stops them from killing people, taking children as captives and taking money of people. So leave them.”

[Ref: `Ilam al-Muwaqqeen] 



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